Conversations Explanatory and Defensive of the Doctrine and Discipline of the Church of England. London: Simpkin, Marshall, and Co. Haverfordwest: Perkins. Pp. 36.

The Burial-service, its legitimate use dependent on Church Discipline. A Sermon at St. Peter's, Walworth. By PELHAM MAITLAND, B.A., Assistant Minister. London: Burns. 1843. Pp. 23. THEOTOKOS; or, the Mother of our Lord; a Sermon on the Song of the Blessed Virgin. To which is added, a candid and historical discussion of the question, "Is Mary to be called the Mother of God?" By C. A. HULBERT, M.A., Perpetual Curate of Slaithwaite. London: Washbourne. Pp. 62.

Whitefield's Farewell Parochial Sermon.
A Sermon (on Rom. viii. 30.) preached
in the parish Church of Stonehouse,
Gloucestershire, on Ascension Day, 1737.
By the Rev. G. WHITEFIELD, B.A., upon
his relinquishing the cure of that parish.
Now first published from Manuscript
Copy. London: Simpkin, Marshall and
Co. 1842. Pp. 13.

Christmas Carols, ancient and modern;
including the most popular in the West
of England, and the airs to which they

are sung; also specimens of French

Provincial Carols. With an Introduction and Notes. By WILLIAM SANDYS,F.S.A. London Richard Beckley. 1833. Pp., 188.

CORRESPONDENCE.

[The Editor feels it right to make the usual disclaimer of responsibility for the opinions of Correspondents.]

ARMAGH CATHEDRAL.

DEAR SIR,-At p. 454 of your December number, you say that no Bishop has been consecrated at Armagh for many years. The late Archbishop Stewart consecrated two Bishops there, viz., the present Bishop of Kilmore, in 1812; and the late Bishop of Dromore (J. Saurin), in 1819. It has fallen to the lot of the present Archbishop of Armagh to consecrate only five Bishops, and one of those was consecrated by him while he was Archbishop of Dublin, and belonged to that province. The others were R. Lawrence,to the Archbishopric of Cashel,who was (and might reasonably be there consecrated) consecrated in Dublin Castle Chapel, and at the same time W. Bisset was consecrated to Raphoe. The fourth is the present Bishop of Cork, who was consecrated to that see by the Archbishop of Armagh, but was a suffragan of Cashel. The fifth is the present Bishop of Meath, who was consecrated at Armagh. Archbishop Broderick consecrated several Bishops in his own Cathedral of Cashel, and Archbishop Lawrence consecrated one there. The only Bishop consecrated by Archbishop Trench was consecrated at Tuam, where he was consecrated himself. Between the Restoration and 1812, I do not find a single Bishop consecrated at Armagh. Several, however, were consecrated at Dunboyne and Drogheda. Drogheda was formerly the residence of the Primate. From 1722 to 1795, the consecration of every Irish Bishop was performed in Dublin, unless T. Barnard to Killaloe, in 1780, and E. Cleave to Cork, in 1799, were consecrated elsewhere, for their records cannot be found. Your remarks about Armagh seem to be true. I hope that when consecrations for that province are to be performed, they will be performed there in future. The Primate has set a good example. I remain, dear sir, yours truly, C. H. D. P. S.-Would you try and get from Chester, H. Dawes's complete record, so as to preserve it? [This, and others, we shall give in our next, by the aid of "C. H. D."—ED.]

COMMUNION SERVICE.

DEAR SIR,-Will you allow me to say a few words more on the subjects under discussion, as to the form of words to be used by the priest when he receives the communion himself. The Scottish Communion Office (Aberdeen, 1839) directs as follows: "And when he receiveth himself, or delivereth the Sacrament of the body of Christ to others, he shall say, THE body of our Lord Jesus Christ, which was given for thee, preserve thy body and soul unto everlasting life. Here the person receiving shall say, Amen. And the Presbyter or Minister that receiveth the cup himself, or delivereth it to others, shall say this benediction, THE blood of our Lord Jesus Christ, which was shed for thee, preserve thy body and soul unto everlasting life. Here the person receiving shall say, Amen." As the

point is not clearly defined in our own Liturgy, I think we may follow the Scottish office, as an impartial judge of what is correct. If, as "Clerk" suggests, there were weekly communions, yet that would not affect the point, as surely he would not have any communicants ever turn their backs on the Holy Table, if there were weekly communion. In Bishop Spinke's Devotions are these words, "Take heed that you do not turn your back on the holy table, when the heavenly banquet is prepared; for he cannot keep the Lord's day, as he ought, who rejects any opportunity of communicating with Him in the most solemn act of his public worship." If then the communion is administered every Sunday, and (to use "Clerk's' own words, p. 308) "there should be none who will not partake," the difficulty of using the words to each (there being perhaps many hundreds") still remains. A parish of 5,000 souls or more, with only one minister is no uncommon thing. As the Rubric requires every parishioner to communicate on one day, viz., Easter, if they obey, how can the minister use the words to each? If it were administered twice in the day, little time would be gained, but much fatigue to the minister. In such parishes, of course, there are generally many baptisms and funerals on the Sunday, besides two or more full services, which are quite enough for one minister. Where it is practicable, I agree with "Clerk," that the words should be used to each. I think that where the number is very great, if the minister uses the words in the singular number as they stand in the Litany, to all that kneel together round the table, (considering the words, at 1 Cor. x. 17. which I before quoted) the spirit of the Rubric would be observed. Concerning the absolution, I certainly think it better for Deacons to go at once to the Lord's Prayer, but I thought it well to say a word in defence of others who think differently. I thought that "Clerk" would probably give some answer about the parts of the Liturgy "to be said or sung," according to his own rule No. 9, at p. 308. I am right; I quoted Wheatley, at p. 364, in support of that view of the case. I see that "Clerk" admits that "Glory be to thee, O God," is not authorized by the present Liturgy.

Yours, &c.

CHURCHING, COMMUNION SERVICE, &c.

C. H. D.

REV. SIR,-Your correspondent" C. H. D." and "Clerk," in the November number, agree in their construction of the Rubric of the Churching Service, in opposition to my observations thereon, and produce standard authorities in support thereof, to which I must submit. On the other question, however, I have still to disagree with "C. H. D.": I mean the administration of the Lord's Supper, as he has not adduced the slightest Rubrical authority for the custom that has obtained, in so many churches, of deviating from the plain directions in the service. "C. H. D." quotes 1 Cor. x. 17, with a view to justify the practice. It may not be scripturally wrong, but what I contend for, in the performance of all the appropriate and justly admired services of the Church of England, is, a strict conformity to the settled directions of the church, convinced, as I am, that no innovation at this day, would in the least degree improve them, as truly, in the language of the Preface to the services, "there never was any thing by the wil of man so well devised, or so sure established."

THE COLLECTS.-I think it is generally admitted that these short forms of prayer are admirably constituted, and that many of them comprehend much more than may be found in extemporaneous effusions twenty times their length. There is truly a comprehensiveness, a fervor, and a beauty pervading them all, as cannot fail to demand our veneration. I have been lately much struck with the appropriateness of those appointed for Saints' days, and regret that our churches are not generally open for the services of those days, as I believe they would very much conduce to the spiritual advancement of the faithful members of our Church. I am in hopes, however, that we shall gradually return to primitive practices, not in matters non-essential, but in those things of importance to the prosperity and promotion of godliness. On the subject I proposed for a friendly discussion in your last number, I shall say nothing at present, waiting for a letter in the December publication from some more able and learned of your correspondents. I remain, Rev. Sir, your obliged servant,

Manchester, Nov. 14, 1842.

W. J.

QUERIES RESPECTING THE COMMUNION SERVICE, &c. SIR,-I have read with much interest many letters in your Magazine on the due observance of the Rubric and Canons of the Church, as regards the administration of the Communion, &c., and since it is proper that the greatest decency and order should be observed, I think those authorised rules should not be in the least deviated from; you will therefore greatly oblige by inserting the following few queries :

Is it not right that warning of the Communion should be given as well in the evening, as morning service, on the Sunday previous? The Rubric says, It is done in but few cases.

upon the Sunday," Why is it that such warning is not given after the sermon, according to the Rubric, "after the sermon or homily ended, he shall read this exhortation," &c.?

Is it lawful (certainly not decent) that the space railed off, enclosing the Communion Table, should be fitted up with seats, and, as I have in two cases seen it, occupied by school children?

And here I would ask, which is the proper place from which the Absolution should be pronounced, the Communion Table, or the reading desk? I have seen both.

I think it would be better if more order could be observed when reading the Belief, and all would turn to the east. I think an article on this subject from one of your numerous correspondents would have a good effect.

I remain, yours respectfully,

W. F.

REVIVAL OF THE OFFERTORY IN SCOTLAND.

SIR,-In The Church Magazine for the present month, which has just reached me, and in a brief critical notice of a letter from the Very Rev. H. Horsley, of Dundee, to his congregation, I read as follows:-" Bishop Horsley's son, and the Editor of his works, has powerfully recommended to the Church in Scotland the revival of the Offertory."

Without meaning, in the slightest degree, to detract from the merit of Mr. Horsley's letter, I beg to inform you, that, for twelve months past, from the day on which I opened a place of worship for my newly-formed congregation at Blairgowrie, I have been in the habit of using the Offertory; and, moreover, that during that time, I have been equally in the habit of endeavouring in conversation to impress upon Mr. Horsley, and other of the Scottish Clergy, the duty and propriety of their imitating my example:-my notion of the "duty" of their doing so being founded on the express injunctions of the 28th Canon of the Church in Scotland, which says:-"As in all the ordinary parts of Divine Service, it is necessary to fix, by authority, the precise form, from which no Bishop, Presbyter, or Deacon, shall be at liberty to depart, by his own alterations or insertions, lest such liberty should produce consequences destructive of "decency and order," it is hereby enacted, that in the performance of Morning and Evening Service, the words and RUBRICAL DIRECTIONS of the English Liturgy, shall be strictly adhered to." This Canon is neither obsolete nor ancient. It was framed so recently as the year 1838; and it is for violating the latter part of the same Canon that the Rev. D. T. K. Drummond, of Edinburgh, was lately very properly visited with an admonition from his Bishop.

Previous to the meeting of one of our Scottish Diocesan Synods, in June last, I had drawn up, with the cognizance and approbation of some of my brethren, a series of motions, in which the revival of the Offertory, by an adherence to the Rubrics,-the revival of the office of Archdeacon,-and the revival of a proper and becoming clerical dress, were included. So great was the opposition which the very idea of these motions met with from others of the Clergy of the Diocese, that they were at once dropped by me, without any attempt, on my part, to bring them forward. And yet, in the course of hardly two months afterwards, the office of Archdeacon was actually revived in the person of the Rev. David Aitchison, of Glasgow, who now holds it in connection with two of the united Dioceses of Ross, Moray, Argyle, and the Isles,

The following are the motions drawn, and intended to have been laid, by me, before the Synod of Dunkeld, Dunblane, and Fife, on Wednesday, the 15th of June last:

:

1. That the Bishop of the Diocese be petitioned by the Dean and Clergy assembled, to take steps, with the concurrence of the Primus, and the other members of the Bench of Bishops, for the changing of his style and title, as Bishop of Dunkeld, Dunblane, and Fife, into that of Bishop of St. Andrew's, Dunkeld, and Dunblane.

2. That the Bishop be petitioned to return to ancient use and wont, and instead of signing his Christian name and surname, with the title of his Diocese appended to them, that henceforward he sign his Christian name and the title of his see, omitting the

surname.

3. That henceforward, in accordance with the practice of the Catholic Church, almost universally, and with that of the Church in Scotland previous to the last hundred and twenty years, the expression, My Lord, or May it please your Lordship, invariably precede, and conclude all public documents addressed by the Dean and Clergy, whether as a body or individually, to the Bishop of the Diocese.

4. That the Bishop shall be petitioned to revive the ancient, and highly useful office of Archdeacon within his Diocese; chiefly with the view to that functionary's ascertaining

the exact pecuniary state of each Church or Chapel in the Diocese, and to his laying a report accordingly before the annual Diocesan Synod.

5. That the Bishop be petitioned to issue a recommendation to the Dean and Clergy, for the use of a uniform and becoming clerical dress, by which, in the ordinary intercourse of life, they may be at once recognized as men devoted to the sacred office of the Christian ministry.

6. That the Bishop be petitioned to enjoin on the Dean and Clergy a strict adherence, as far as that adherence is practicable in the present circumstances of the Church, to the RUBRICS of the Book of Common Prayer, in all their acts of public ministration.

7. That the Bishop be requested to issue a circular, recommending the establishment, where such establishment is at all attainable, in connection with every church or chapel in the Diocese, of Public Libraries, for the dissemination, at a cheap rate, of sound Church principles.

8. That henceforward the word Rector be used instead of Minister, as indicating the position in which each clergyman in the Diocese stands with regard to his congregation; the latter word, as applied generally to the clergy, being an innovation of the times of the Great Rebellion, and tending to give currency to the notion but too prevalent in the present day, that an officiating Presbyter is the minister, or servant, of the congregation, and not, solely, the minister, or servant, of Almighty God.

I am, sir, your obedient servant,

Ericht Lodge, Blairgowrie, Diocese of Dunkeld, Dec. 14, 1842.

J. MARSHALL.

THE CHURCH, ITS PROCEEDINGS AND PROSPECTS.

THE Rev. Dr. Daly, almost immediately after the decision in his favour of the suit respecting the Deanery of St. Patrick's, Dublin, and having been installed as Dean of that Cathedral, has been raised to the see of Cashel, Emly, Waterford, and Lismore, vacant by the decease of the Right Hon. and Right Rev. S. C. Sandes, D.D. The new Irish Prelate is succeeded in the Deanery of St. Patrick's by the Hon. H. Pakenham, Archdeacon of Emly, and Rector of Ardbraccan. It is stated that the Rev. Henry Irwin, of Sandford church, near Dublin, will be Archdeacon of Emly. It is remarkable that the Government have advanced to the three sees of Ossory, Meath, and Cashel, those divines who are opposed to the Irish system of education, even at the time that they have stated to the Irish Prelates that no change is contemplated in the government plan. We trust that the appeal of the Archbishop of Armagh, and his brother prelates, for the support of the Irish Church Education Society, will be effectively responded to.

The Rev. Holt Waring is appointed to the Deanery of Dromore; the Rev. H. Newland, D.D., to the Deanery of Ferns; the Ven. W. Hale Hale, Archdeacon of Middlesex, to the Archdeaconry of London; the Rev. John Lonsdale, Principal of King's College, London, to the Archdeaconry of Middlesex; the Rev. J. W. Stokes, to the Archdeaconry of Armagh; the Rev. C. Boyton, to be Vicar General of the Diocese of Raphoe; the Rev. Marsham Argles, to be Chancellor of the Diocese of Peterborough; the Rev. E. J. Burrow, D.D., to be Archdeacon of Gibraltar.

The University of Oxford, at a convocation held on the 1st of December, accepted the legacy of the late Dean Ireland for the foundation of a Professorship in that University, in furtherance of the scheme "for the more complete instruction of students, particularly such as are destined for the Church." The Professor's department is to be, in pursuance of the Dean's will," the Exegesis of Holy Scripture, other parts of theology being already allotted to other Professors under the general scheme."

It is in contemplation to make an immediate effort to raise sufficient funds for planting a branch of the English Church in the new settlement of Hong-Kong, with a view not merely to provide our own countrymen, who may be resident there, with the means of grace and edification, but to the more effectual introduction of our holy religion into the vast empire of China. It is stated that the events in China have caused great joy at Rome, as opening a bright prospect of the furtherance of Christianity. We fear that there, as well as elsewhere, the efforts of the Anglican Church may be impeded by the intrusion of papal emissaries, despatched thither, as well as to all our colonies and stations. The following extracts are but a portion of those which we might cite in support of this remark :

"The indefatigable and successful endeavours to propagate the doctrines of Christianity (popery) of Don Edward Barrow, Prefect of the mission of Lybia, have been acknowledged by the Pope, who has created him Bishop of Constantina in partibus, and also Vicar of Guinea and Sierra Leone;